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A Poem for Jurgen Moltmann
PERECHORESIS for Jurgen Moltmann still dancing
Not letting us forget for a second
Father
Son
Holy Spirit
dancing no other life but
dancing and dying reborn in a rhythm
harmonizing notes of branching
embraces as Jurgen's
soul grows afterimages of arms stretching,
as a gospel reader
holds a scored text heavenward
senses a stranger's hands supporting
that lifted book of footnoted footfalls
those enormous stranger's hands Jurgen's gesturing broadly
how to learn step-by-step
those saving moves
-- Norman Weinstein
Moltmann's Theology of Life
I owe Moltmann my life as a theologian. My doctorate in theology, which I completed in the early 90s, focused on his work God in Creation, but I traced ecological themes far deeper than this into his earlier work and beyond to subsequent volumes. His open mindedness, eclectic method, imagination and ability to start from the ground up in thinking through not just who God is, and who Christ is, but who we are, the meaning of life, our boundedness with life as a whole, and what we might become through God meeting us from the future, and his theology of wisdom in relation to science have had a profound influence on me. His was one of the earliest and fullest theologies of creation that paid attention to the world in all its ecological suffering and challenged traditional understandings of God in relation to creation. He knew that unless we get our picture of God right, the ecological and global social crises of injustice can never be solved. I met him a few times and his generosity in reading some of my work and citing it I found deeply moving. His legacy will continue and deserves widespread recognition for his achievements. Thank you Jürgen and may you rest in peace.
Surprise at the C.F.D. Moule lecture
During my doctoral studies (2009) I had the opportunity to hear Jürgen Moltmann give a lecture at the second C.F.D. Moule lecture in Cambridge on 'Do you understand what you are reading?'. It was Philip's question to the Ethiopian eunuch which Moltmann argued is always the correct hermeneutical question when coming to scripture. Ingenious to have identified this text in and of itself as a way into hermeneutics, I wasn't ready for the broad ranging and fascinating journey he took the audience on as he assessed key motifs and emphases in the history of theological hermeneutics. As if I wasn't overawed by his mastery at an already grand age, in the aftermath of the lecture as people mingled, Moltmann's dear friend Richard Bauckham approached me. After some of the usual British pleasantries, he looked at me and asked in an almost childlike way, "Have you ever met him?" And with excitement, he interrupted Moltmann's conversation to introduce me to him. I was star struck to be honest and probably didn't acquit myself terribly well in the moment having not prepared myself for such a moment. Even further, as can be seen from the picture attached, I engineered a lift to the airport with him. He going to Germany and me back to Scotland.
For many years afterwards he would reply to my occasional letter by post. My reaching out to him was stimulated by the re-reading of his books with my fresh questions for him. He indulged me on most occasions and I am very grateful for these personal interactions with the theologian who has shaped me more than any other. Most of my theological influences died long ago. Now in his death I am all the more grateful to have had personal interactions with the man as well as the ongoing company of his writings.
Full of Life
My most vivid memory of Jürgen Moltmann is of a consultation in which he participated at the Yale Center for Faith and Culture, appropriately enough, on the topic of expectation and hope.This was in June of 2015, so Moltmann was already 89 years old. He flew from Germany to New York and we launched immediately into a discussion of his paper. I was amazed at his energy: He was so sharp, so eager, so full of life. That evening, we had dinner at Tavern on the Green, and still he showed no signs of jet lag.His ability to attend fully to each and every person present, and to amplify what each had to contribute, was awe-inspiring. Moltmann touched countless numbers of people through his writings, but I count myself lucky to have been touched as well by his personal presence.
Jennifer A. Herdt
Gilbert L. Stark Professor of Christian Ethics
Yale Divinity School
Suffering, Hope, and the Cross
Jürgen Moltmann’s theology taught me that honesty about suffering and evil is not hostile to hope, but is the path that Christian hope must tread. Our hope for the future is not manifested through theodicies and explanations of suffering and evil, it comes from the Cross, where we find our calling to suffer alongside those in pain in hope not just for the eschatological resolution of all sorrow but in the real presence of the Crucified Christ alongside us in our pain.
Saying Thank You...
I came face-to-face with Dr. Moltmann only once in my life, during a June 2015 consultation that the Yale Center for Faith and Culture hosted in New York City. That consultation gave me the opportunity to say ‘thank you’—thank you for writing The Crucified God, the book that changed my life. Thank you for helping me to understand the love of God in a deeper way. Thank you for teaching me how far God will go to be present with us in the mess that we make of our lives and our world, and how God’s presence carries resurrection-life that is stronger than any darkness. Thank you for showing me that intellect can be a tool for spreading joy and building faith. Thank you for showing me that the world still needs theology, theology that is good and beautiful and true.
At the time, I had the feeling that saying ‘thank you’ was as much for my sake as for his. How many times had he heard similar words from others who had been deeply touched by his work? How many times had he been told that his work was life-changing? The ‘thank yous’ must have all started to run together. But I needed to say it anyway. I am a different person because of the gift that he gave me.
So I say it again today, for myself and for all the rest of us, his family and friends and the community that gather to remember how much he gave us and to rejoice over a life well lived. Thank you.
Wir alle fallen. Diese Hand da fällt.
Und sieh dir andre an: es ist in allen.
Und doch ist Einer, welcher dieses Fallen
unendlich sanft in seinen Händen hält.
—Rilke
Dr. Janna Gonwa
Gannon University
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ABOUT OUR WORKBiography
A brief sketch of Jürgen Moltmann's life, faith, and theology.
Jürgen Moltmann was born in Hamburg, Germany on April 8, 1926. His parents wished to live “the basics” of life, moving from Hamburg to the countryside to live in a rural settlement when he was a child. Moltmann developed a love for the German Romantics at age fifteen, and his love for literature continued as he matured. Although now known to the world as a great theologian, he initially had, in his own words, a “deficient” religious education, only attending church once a year.
At sixteen, Moltmann was drafted into World War II by the German Army. On February 15, 1945, he became a Prisoner of War (POW) after surrendering himself to an English soldier. He was placed in a prison camp in Zedelgem, Belgium, in which prisoners worked and waited, experiencing torment from Hitler Youth Leaders and SS members. In 1945, he was transported to a camp on the Ayrshire coast of Scotland. In order to distance himself from the camp, he volunteered to complete many kinds of work in the area, spending time in cement factories and mines. Soon, he befriended a local family who helped him send and receive letters from his relatives in Hamburg.
Over the course of his career, Moltmann wrote countless seminal works that reinforce his position as one of the most influential theologians of the twentieth century.
While in Scotland, Moltmann was given a Bible by an army chaplain. After stumbling upon Psalm 39 one day, he returned to it every evening, finding that the ancient scriptures here voiced the cry of his own heart. He then moved to the Gospel of Mark, where he was moved by Jesus’ cry of dereliction: “My God, why have you forsaken me?” In 1946, he was transferred to an educational camp in Cuckney, England. After diving into literature of all kinds and passing his examinations, he officially became a “student.” Departing from his non-religious upbringing, Moltmann decided to become a pastor. In April of 1948, he returned home and was discharged.
Upon returning to Germany, Moltmann moved to Göttingen for university. He met his future wife, feminist theologian Elisabeth Wendel, during a student trip to Copenhagen. Moltmann joined Elisabeth and became a doctoral student under Otto Weber. He was a “fatherly friend” to both of them. The duo turned in their dissertations, passed their oral exams, and were married on the 17th of March, 1952.
After completing his dissertation, Moltmann acted in many roles. He provided pastoral care in hospitals, taught confirmation classes to children, and preached. While a pastor in a rural congregation in Bremen, he learned the “theology of the people.” Yet, even while offering pastoral care, he was writing and researching. In 1957, after submitting a post-doctoral thesis, Moltmann was given permission to teach. He took a position from the Church Seminary in Wuppertal in 1958 and published Theology of Hope in 1964. After teaching courses at Duke Divinity School and visiting and lecturing at institutions across the United States, Moltmann and his family moved to Eberhard-Karls University of Tübingen, where he became the chair for systematic theology in Protestant theological faculty.
During his nearly three decades at Tübingen, Moltmann lectured widely and engaged with theologians across the world, including (but not limited to) those in the United States, East Asia, and Latin America. He served as the Robert W. Woodruff Distinguished Visiting Professor of Systematic Theology at Emory University’s Candler School of Theology from 1983 to 1994, when he retired from teaching. Alongside his university work, Moltmann was a dedicated servant of the ecumenical movement, including as a member of the Commission on Faith and Order of the World Council of Churches from 1968 to 1983.
Over the course of his career, Moltmann wrote numerous seminal works that secured his position as one of the most influential theologians of the twentieth century, including Theology of Hope (1964), The Crucified God (1972), and The Coming of God: Christian Eschatology (1996). Yet, it is undeniable that Moltmann touched the world with more than his scholarship. He was a mentor to countless students, guiding them through their own works. He also was a father to five children and a husband to Elisabeth Wendel-Moltmann, who passed away in 2016. He is survived by four of his children.
To learn more about Jürgen Moltmann’s life and works, read his autobiography, A Broad Place.
Bibliography
A compilation of selected works from the career of Jürgen Moltmann.
- Lapide, Pinchas, and Moltmann, Jürgen. Jewish Monotheism and Christian Trinitarian
Doctrine: A Dialogue by Pinchas Lapide and Jügen Moltmann. Translated by Leonard
Swidler. Philadelphia: Fortress, 1981. - Moltmann, Jürgen. A Broad Place. Translated by Margaret Kohl. Minneapolis, Fortress, 2009.
- —. The Church in the Power of the Spirit: A Contribution of Messianic Ecclesiology.
Translated by Margaret Kohl. Minneapolis: Fortress, 1993. - —. The Coming of God: Christian Eschatology. Translated by Margaret Kohl. Minneapolis: Fortress, 2004.
- —. Creating a Just Future: the Politics of Peace and the Ethics of Creation. Translated by
John Bowden. London: SCM, 1989. - —. The Crucified God: The Cross of Christ as the Foundation and Criticism of Christian
Theology. Translated by R.A. Wilson and John Bowden. Minneapolis: Fortress, 2015. - —. Ethics of Hope. Translated by Margaret Kohl. Minneapolis: Fortress, 2012.
- —. Experiences in Theology: Ways and Forms of Christian Theology. Translated by
Margaret Kohl. Minneapolis: Fortress, 2000. - —. Experiences of God. Translated by Margaret Kohl. Minneapolis: Fortress, 2007.
- —. The Experiment of Hope. Edited and Translated by M. Douglas Meeks. Philadelphia: Fortress, 1975.
- —. The Future of Creation: Collected Essays. Translated by Margaret Kohl. Minneapolis:
Fortress, 2007. - —. God for a Secular Society: The Public Relevance of Theology. Translated by Margaret
Kohl. Minneapolis: Fortress, 1999. - —. God In Creation: A New Theology of Creation and the Spirit of God. Translated by
Margaret Kohl. Minneapolis: Fortress, 1993. - —. The Gospel of Liberation. Translated by Wayne Pipkin. Waco: Word Books, 1973.
- —. History and the Triune God: Contributions to Trinitarian Theology. Translated by John Bowden. New York: Crossroad, 1992.
- —. Hope and Planning. Translated by Margaret Clarkson. New York: Harper & Row, 1971.
- —. “Hope in a Time of Arrogance and Terror.” In Strike Terror No More: Theology, Ethics, and the New War, edited by Jon L. Berquist, 177–186. St. Louis: Chalice, 2002.
- —. In the End—The Beginning: The Life of Hope. Translated by Margaret Kohl.
Minneapolis: Fortress, 2004. - —. Is There Life After Death? Edited and translated by D. Lyle Dabney. Milwaukee:
Marquette University Press, 1998. - —. On Human Being: Christian Anthropology in Conflicts of the Present. Translated by
John Sturdy. Minneapolis: Fortress, 2009. - —. On Human Dignity: Political Theology and Ethics. Translated by M. Douglas Meeks.
Minneapolis: Fortress, 2007. - —. Jesus Christ for Today’s World. Translated by Margaret Kohl. Minneapolis: Fortress,
1994. - —. The Living God and the Fullness of Life. Translated by Margaret Kohl. Louisville,
Westminster John Knox, 2015. - —. The Open Church: Invitation to a Messianic Lifestyle. Translated by M. Douglas Meeks. London: SCM, 1978.
- —. “The Passibility or Impassibility of God: Answers to J. K. Mozley’s ‘Six Necessary
Questions.’” In Within the Love of God: Essays on the Doctrine of God in Honour of
Paul S. Fiddes, edited by Anthony Clarke and Andrew Moore, 108–119. Oxford: Oxford
University Press, 2014. - —, Nicholas Wolterstorff and Ellen T. Charry. A Passion for God’s Reign: Theology,
Christian Learning, and the Christian Self. Edited by Miroslav Volf. Grand Rapids: W.B.
Eerdmans, 1998. - —. The Passion for Life: A Messianic Lifestyle. Translated by M. Douglas Meeks.
Minneapolis: Fortress, 2007. - —. “Is ‘Pluralistic Theology’ Useful for the Dialogue of World Religions?” In Christian
Uniqueness Reconsidered: The Myth of a Pluralistic Theology of Religions, edited by
Gavin D’Costa, 149–156. Maryknoll: Orbis, 1990. - —. The Politics of Discipleship and Discipleship in Politics: Jürgen Moltmann Lectures in
Dialogue with Mennonite Scholars. Edited by Willard M. Swartley. Eugene: Wipf and
Stock, 2006. - —. The Power of the Powerless. Translated by Margaret Kohl. San Francisco: Harper & Row,
1983. - —. The Source of Life: The Holy Spirit and the Theology of Life. Translated by Margaret
Kohl. Minneapolis: Fortress, 1997. - —. The Spirit of Life: A Universal Affirmation. Translated by Margaret Kohl. Minneapolis:
Fortress, 1992. - —. Theology and Joy. Translated by Reinhard Ulrich. London: SCM, 1973.
- —. Theology of Hope: On the Ground and the Implications of a Christian Eschatology.
Translated by James W. Leitch. Minneapolis: Fortress, 1993. - —. Theology of Play. Translated by Reinhard Ulrich. New York: Harper & Row, 1972.
- —. Theology Today: Two Contributions Toward Making Theology Present. Translated by
John Bowden. London: SCM, 1998. - —. The Trinity and the Kingdom: The Doctrine of God. Translated by Margaret Kohl.
Minneapolis: Fortress, 1993. - —. Religion, Revolution, and the Future. Translated by M. Douglas Meeks. New York:
Scribner, 1969. - —. Resurrected to Eternal Life: On Dying and Rising. Translated by Ellen Yutzy Glebe.
Minneapolis: Fortress, 2021. - —. Science and Wisdom. Translated by Margaret Kohl. Minneapolis: Fortress, 2003.
- —. Sun of Righteousness, Arise!: God’s Future for Humanity and the Earth. Translated by
Margaret Kohl. Minneapolis, Fortress, 2010. - —. The Way of Jesus Christ: Christology in Messianic Dimensions. Translated by Margaret
Kohl. Minneapolis: Fortress, 1993. - —. “Is the World Unfinished? On Interactions Between Science and Theology in the
Concepts of Nature, Time, and the Future.” Theology 144, no. 6 (November 2011):
403–413.
Moltmann, Jürgen and Elisabeth Moltmann Wendel. Passion for God: Theology in Two Voices. Louisville: Westminster John Knox, 2003. - —. God: His and Hers. Translated by John Bowden. New York: Crossroad, 1991.
- Moltmann, Jürgen and Jürgen Weissbach. Humanity in God. New York: Pilgrim Press, 1983.
- —. Two Studies in the Theology of Bonhoeffer. Translated by Reginald H. Fuller and Ilse
Fuller. New York: Scribner, 1967. - Moltmann, Jürgen and M. Douglas Meeks. Hope for the Church: Moltmann in Dialogue with
Practical Theology. Edited and translated by Theodore Runyon. Nashville: Abingdon,
1979.
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